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Rosh Hashana Perspectives: Time to Change

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We stand here on the verge of a new year, 5781. We each have dreams, desires, and aspirations that we hope to see fulfilled in the months ahead. It is in these final days of one year and the initial days of the new one that we look back and take stock of all that has occurred over the last year. I would venture to say that for most of us, the months before this past March are a blur, a distant memory. For after Purim, our world and our lives changed in such a dramatic way, making us forget all that came before. Our days and nights are filled with talk of coronavirus and its impact on our lives. Work, school, and really all aspects of life have been affected. Many of us have been distanced from family and the social relationships which we took for granted. “Social distance” is a term understood by everyone, and a mask has become an accessory which accompanies us wherever we go. For some of us, these last few months have made us stronger. The need to retreat within has created a greater self-awareness, stronger relationships with nuclear family, and even a rekindled spark of holiness. We have seen incredible acts of chessed and selfless dedication to the needs of the other – albeit at a distance. Yet, for others, the last few months have brought the sadness of loss, loss of loved ones, loss of connection, loss of joy. It is incredible to see how one microscopic particle can create opportunity for some and devastation for others. On a personal level, in March, as I watched our world change, I was sure I would change as well. As everything I had known for the last four decades began to evolve, I was sure I would too. But now, 7 months later, I do not feel I have experienced the positive change I thought I would. In fact, some days I feel that I have regressed. I find myself more impatient and agitated, and I am not sure why. Winston Churchill said, “Never let a good crisis go to waste.” Crisis presents us with the opportunity to rethink and reshape the way we live and who we are. I find myself fearful that this will pass (which IYH it will, and in just a little while it will be like a distant memory), and I will not have experienced the profound, metamorphic change that I had hoped to tap into.

But now it is Rosh Hashana, and we must reflect on how we lived this past year and make a plan for the year to come. We have two days where our core obligation is to think and ponder. What mistakes have I made, and how can I avoid repeating them? What strengths have I discovered, and how can I build on them? If the world changed as a result of this pandemic, how can I change as well?

Allow me to share with you some thoughts and reflections.

#1 The Importance of the Mask

Before this past March, masks were associated with superheroes and healthcare providers (who have actually taught us the true meaning of superheroes), and now they are part of our everyday lives. We do not leave the house without one, and if you are like me, you have a few in every important location.

The mask prevents the droplets which are expelled while we speak from spreading to others. What you say can have a dramatic impact on the other. Words are just words, we often say. Yet, we have come to see that too many unprotected words can cause illness within the other. With masks we measure our words more carefully. It is uncomfortable and at times incomprehensible to speak with a mask. We think before we speak. We have caused ourselves and others pain with our words. Whether negative words said about another, hurtful words said in a moment of anger, or self-deprecating words uttered from a lack of self-esteem or self-worth. The mask has taught the power of the spoken word. As we enter into the new year, let us pledge to use our words more carefully. Do not post something on Facebook or Twitter if it is harmful or hurtful. Do not make a joke that you may find humorous but may cause your fellow pain. When you have to critique or criticize, do so with love and compassion. But proper use of speech does not only manifest itself in holding your tongue. Give compliments and praise to those around. Tell your wife you love her and your children you are proud of them. Tell your friends how appreciative you are to have them in your life. Greet total strangers with a smile. We have lost the ability to communicate in an unfettered way. Let us use this as an opportunity to reframe how we speak.

#2 The Need to Distance

Everything in life is governed by 6 feet. It is how far we stand when conversing with friends and how much space is needed between our chairs in shul. We distance as we do not want to spread or contract illness. There are things in life which are toxic and unhealthy and often cannot be removed or eradicated. In these circumstances we must learn to distance. The individual in recovery must distance from the triggers which could lead to relapse. We all sin, we all make mistakes, we are human. But we must identify our weaknesses and find a way to distance ourselves from those realities, circumstances, and situations which lead to a dark place. It is not enough to stop sinning. Those who simply focus on the cessation of sin will inevitably relapse. This is because sin is not an isolated, self-contained event. It is the result or culmination of a smaller choices and decisions. The process of Teshuva demands that we look at how we arrived at the threshold of failure and work to plot a different course for the future. If I am not willing to change the exposures or circumstances of my life, I will fall off the wagon of Teshuva. I must find the courage to spiritually distance myself from those very things which lead me to an undesired journey of descent and personal failure.

#3 Search for the Vaccine

I have yet to hear someone say, “Let’s just leave the virus alone, it will all be ok. No need to spend so much money and time on a vaccine.” I think if most of us were to asked right now what we want most – it would a vaccine. We want to return to “normal,” we want our world back as we knew it. We are unwilling to leave the problem alone – we must find a solution. We must apply this desire for resolution and healing to our personal lives as well. Too often, when we have a problem, we simply allow it to fester. The problem may be obvious, yet I lack the conviction or drive to fix it. We are in relationships which are troubled, yet I do not want to do the work to fix them (even though I know what has to be done). We engage in behaviors which are detrimental and deleterious and yet, we don’t try to curb our appetite. We must create the vaccine for our life issues. Vaccines require trials and testing, and many times the drug fails to produce results. We often try to change, but then we fail. No vaccine is created on the first try. It takes time. teshuva takes time. At times, the vaccine progresses through all the different stages of testing but then fails in human clinical trials. There are times when I do teshuva, and all is working well, but when I try to implement this teshuva in my life – I fail. I must find the strength to start another clinical trial, or sometimes, the vaccine I thought would work, does not, and I must begin to work on something new. Do not resign yourself to your problems, dysfunctional behavior, or detrimental lifestyle. Find the courage to work on your vaccine of teshuva.

#4 Do not Live with Anxiety of the Unknown

If there is one thing coronavirus has taught us, it would be that we do not know what tomorrow brings. Life is filled with incredible opportunity, but there are no guarantees. I may plan my life but then something can happen which upends all of that planning. We have seen weddings which were planned for months, occur with a minyan in someone’s backyard. We have experienced lifecycle events which should have been celebrated or commemorated with throngs of people and yet were shared over zoom. Too often, we only embark on initiatives when we are guaranteed success. Truthfully, we don’t know what the next hour will bring. The only thing you control is the moment right in front of you. Seize it, maximize it, and don’t spend your time worrying about what will be.

#5 Take Responsibility for Your Children

We are truly fortunate that our local schools and yeshivos are open. For the last few months of the past school year, we saw our children engage in distance learning. Some schools created an organized plan for learning, and others did not. But one thing rang true in virtually every household (especially those with younger children), we had to roll up our sleeves and devote more attention to our children’s education. Whether it was help with devices or schoolwork, many of us received another education. We must remember that we are our children’s primary teachers. We send our children to school as we must pursue careers and may lack the pedagogical abilities and knowledge to teach our precious sons and daughters. But at the end of the day, my child’s primary chinuch (education) comes from me. I am responsible for instilling proper values and ethics within my child. It is I, the parent, who must teach my child proper middos and character. I must model for my child what it means to love Hashem, respect my fellow Jew, and live a life of inspiration. I must instill a work ethic and respect for elders and authority within my beautiful, precious child. We must rely on our schools and yeshivos to teach our children skills and information, fill them with confidence, and shower them with love and positive reinforcement. But the school is not the surrogate parent – the parent is the parent. We must parent our children with love yet discipline. We must set expectations yet be understanding of failure. We must teach them to be good Jews and citizens by modeling for them the correct behaviors.

#6 The Power of a Simple Gesture

Over the course of the last number of months, we have witnessed incredible acts of chessed (kindness) within our Kehilla and greater community. We have learned that chessed is not only a large check or a magnanimous self-sacrificing act. A phone call, text message, Erev Shabbos deliveries can be the difference in someone feeling connected, loved, and appreciated vs. feeling alone, marginalized, and forgotten. We must strive to build small acts of kindness into our daily lives. We must teach our children what it means to feel collective responsibility. We must avoid the temptation to be self-absorbed and forgetful of the other. There is nothing more important in the life of a Jew than being part of something bigger. Being part of a kehilla not only affords us the privilege of learning and davening, it creates the space for kindness and chessed. We must do for each other each and every day. Little things make a great difference.

As I go into Rosh Hashana, I am going to change. I will not let this crisis go to waste. I will become better, I will work harder, I will begin to think about what I need to do to make this coming year meaningful, fulfilling, and holy. I am ready to undertake this new journey – I hope you will join me.

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Parsha Perspectives: It is Closer Than You Think (Nitzavim/Vayelech)

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“For this commandment which I command you this day, is not concealed from you, it is not far away. It is not in heaven, that you should say, “Who will go up to heaven for us and fetch it for us, to tell it to us, so that we can fulfill it?” Nor is it beyond the sea, that you should say, “Who will cross to the other side of the sea for us and fetch it for us, to tell it to us, so that we can fulfill it?” Rather, this thing is very close to you; it is in your mouth and in your heart, so that you can fulfill it.” (Devorim 30:11-14

Which “commandment” was Moshe Rabbeinu referring to? Many of the commentaries explain that Moshe was not referring to one specific mitzvah, rather to the Torah in its entirety. Moshe was telling the people, “although there are many mitzvos and expectations – do not get overwhelmed.  There are many obligations and responsibilities, but you will succeed.” Others explain that the mitzvah (commandment) refers to the mitzvah of Teshuva (repentance and return). Although we may stray far from God, the ability and opportunity to return and rekindle the relationship is always available to us.

Whatever the precise definition may be – the message is the same. Creating personal holiness, cultivating a spiritual identity, cementing a passionate relationship with God may seem difficult, but all our spiritual aspirations are within reach

Rebbe Nachman of Breslov (1772-1810) advances an alternate insight. Moshe says to the Jewish people:

Lo Ba’Shamayim Hi, It is not in the heavens – God does not ask you to live in the heavens. God does not expect us to achieve angelic perfection. He does not ask us to stop being human and live in the celestial sphere. He does not even demand of us to be wholly righteous

What does God ask of us?

Ki Karov Eylecha HaDavar, this thing is very close to you – Just reach a bit beyond yourself. Hashem wants us to grow. It does not have to be dramatic or heroic growth, just be a little more, just become a bit holier each and every day. When Yaakov fled from home to escape the wrath of Esav, he received a magnificent vision. He saw a ladder with its base on the earth, yet its top extended into the heavens. What was the meaning of this vision?  Yaakov was to be the father of the 12 tribes, the father of Bnai Yisroel, and God was communicating to him the Divine expectations of Yaakov’s offspring. God says to us: “Life is a ladder – all I ask is that you try to advance up the rungs. You need not climb two at a time; you need not ascend at a quick pace, just climb. Just take the opportunities that are within reach (karov- close) and find a way to move yourself and your life forward.”

This was one of the last messages Moshe gave to our ancestors. Moshe who taught us so much, provided us with the Divine framework for successful living, concluded his tenure of leadership with a simple message. God does not expect perfection, God does not need us to be angels. He just wants us to grow. All Hashem desires is for us to climb the ladder of personal development and self-actualization

As we enter the Yomim Noraim we must feel confident and excited for the year ahead. There is much we must accomplish and much we must rectify. There are things which work well, things which need repair and things which must be fundamentally changed. But we must remember Rome was not built in a day. People are not built in a day. To fully actualize our potential takes years and for some, an entire lifetime. Yet, all God asks of us is just a little growth every day. All my Father desires is for me to try to climb up another rung. And if I fall, all He asks is for me to find the courage to begin the ascent once again. Ki Karov Eylecha HaDava, (it is very close to us) – happiness, fulfillment and self-actualization are all closer than we think. All we need to do is reach a bit beyond ourselves.

I want to take this opportunity to wish each of you Kesiva V’Chasima Tova. May each us, together with our families and our nation, be inscribed for year of life, growth, holiness, health, happiness, and redemption.

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Parsha Perspectives: Take It With You (Ki Tavo)

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Moshe continued to inspire and direct the Jewish people towards a beautiful future with his loving and caring words:

“Now if you give ear to the voice of the Lord your God, and keep with care all these orders which I have given you today, then the Lord your God will put you high over all the nations of the earth: And all these blessings will come on you and overtake you, if your ears are open to the voice of the Lord your God. A blessing will be on you in the town, and a blessing in the field. A blessing will be on the fruit of your body, and on the fruit of your land, on the fruit of your cattle, the increase of your herd, and the young of your flock. A blessing will be on your basket and on your bread-basin.  You shall be blessed when you come and blessed when you depart (Devorim 28:2-6).”

What is the meaning of this phrase, “You shall be blessed when you come and blessed when you depart”? The ancient commentary, Targum Yonason (Rabbi Yonason ben Uziel) explains, “You shall be blessed when you enter the Beis Midrash (study hall) and blessed when you go out to conduct business.” On a simple level, Moshe is telling the people that they will experience both spiritual and material blessing. Perhaps, on a deeper level, Moshe is explaining the need to take your values with you wherever you go. Some live life in a bifurcated state. I wear different personas in different situations. In Shul, I look one way, yet at home I am different person. I have one set of values in the office and another in the Beis Midrash. We must work hard to develop and solidify an unwavering code of ethics and morals that defines us, regardless of where we find ourselves. We must create an identity which is steeped in commitment to Torah, Halacha, and Hashem. We must then take this identity with us wherever we go. Whether we are in the business world or within the sacred walls of our Shul, our holiness and personal piety must always accompany us.

The Talmud discusses the importance of refraining from talking while putting on one’s Tefillin. Specifically, one must be careful not to speak between the donning of the Shel Yad (Tefillin put on the arm) and the Shel Rosh (Tefillin placed on the head). In fact, the Talmud explains that speaking between the Shel Yad and Shel Rosh is of such severity that a soldier who had done so would not go out to war (out of fear that he compromised his personal merits). What could be so terrible about this seemingly minor infraction? Rav Yosef Dov HaLevi Soloveitchik (1903-1993) explains that the Shel Yad represents my actions; the Shel Rosh represents my thoughts and beliefs. There cannot be a disconnect between what I believe and what I do. The moment this disconnect occurs is the very moment in which a person is compromised. It is easy to articulate beliefs – our job is to live them.  Our ideals, tenets of faith must follow us every were go and be manifest in the way we live life.

Moshe gave us so many blessings during his forty years of leadership, but nothing was as beautiful as the beracha in this week’s Parsha. “You shall be blessed when you come and blessed when you depart.” May you, my beloved flock, take your belief, holiness, and greatness with you on every step of the life journey ahead. Do not leave your ideals behind, do not speak between the Shel Yad and Shel Rosh. Allow your holy belief to inform the way you live and impact every aspect of your life.

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Parsha Perspectives: The Sublime Subconscious (Ki Teitzei)

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“When you reap your harvest in your field and forget a sheaf in the field, you shall not go back to take it; it shall be [left] for the stranger, the orphan, and the widow, so that the Lord, your God, will bless you in all that you do.” (Devorim 25:19)

The harvest season was a joyous one for the farmer. Months of hard labor, weeks of uncertainty had finally yielded a beautiful bounty. It is in this very moment of harvest that God commands the farmer that if he inadvertently leaves behind some harvested grain, he must leave it for the poor. If the farmer complies, he is promised beautiful blessing from God. This became known as the mitzvah of shichicha (forgetfulness).

Rashi comments:

God will bless you – Although [the forgotten sheaf came into his hand without intention [of the owner]. How much more so [will one be blessed] if he did it deliberately! Hence, you must say that if someone dropped a sela, and a poor man found it and was sustained by it, then he [who lost the coin] will be blessed on its account. — [Sifrei 24:149]

Rashi was bothered by the idea that blessing would come on account of an unintentional act. After all, the farmer did not intend to give anything to the pauper. He would have preferred to prevent the sheaf from falling and being left behind. Yet, despite this “inadvertent mitzvah”, he receives blessing and reward from God. Why should the farmer be rewarded for this inadvertent act? A mitzvah is meaningful when it stems from a desire to serve God, infuse light into the world, and create purposeful change. The farmer forgot a sheaf of wheat. Why should this be counted as a mitzvah for which one receives reward?

The Ibn Ezra (Avraham ben Meir Ibn Ezra, 1089-1167) explains that nothing happens by accident. When the farmer leaves behind a sheaf of wheat, it stems from a subconscious desire to be charitable and provide for the poor. On a conscious level, the farmer wants to take in every last stalk, while on a subconscious level, he wants to share with his impoverished brothers and sisters. The mitzvah of shichicha shows us that on a subconscious level we want to do good. There are times in life when we are not conscious of what we want to do or who we want to become. Holiness is part of our core and the very fabric of our persona. This personalistic holiness presents itself in so many ways, including the things we forget in the field.

This idea is profound as it highlights a fundamental belief – at our core, we are holy and good. We do not believe that man is inherently evil and must overcome his innate darkness in order to become holy. We believe that man is inherently good, kind, charitable, and holy. God rewards for our inadvertent mitzvos as they highlight the holy subconscious we each possess.

As we progress through the month Elul and take stock of what we have and have not done, we sometimes feel depressed over our mistakes and missteps. We think that our mistakes have compromised our inner purity and have rendered us broken and at times, irreparable. The mitzvah of shichicha reminds me that no matter what I have done or how many mistakes I have made, holiness is part of my core.  At times, my personal holiness may not be apparent on the conscious, visible level, but it is always present beneath the surface, just waiting to come out and illuminate the world.

“You shall set up judges and law enforcement officials for yourself in all your cities that the Lord, your God, is giving you, for your tribes, and they shall judge the people [with] righteous judgment.” (Devorim 16:18)

The beauty of our Torah lies in its ability to convey profound, life-enhancing messages in a nuanced and gentle manner. Moshe instructs us to set up judicial systems in each of our communities. The judges must be just, pious, and upright and dedicate themselves to upholding the rule of law. They may not give preferential treatment to one litigant over the other, and their conduct, both in and out of the court, must be beyond reproach. They must overcome their fear of the powerful and not instinctively side with the poor. Their ultimate allegiance is to God, the Torah, and the creation and preservation of a just society.

The great Chassidic master, Rav Levi Yitzchak of Berditchev (1740-1809), sees an additional, spiritual and interpersonal message in this verse. During this month of Elul, we prepare for the upcoming Days of Judgement, Yimei HaDin. We ask God for mercy and compassion. We ask our Father to look at us through the Divine lens of Rachamim (compassion) and not through the prism of Din (justice). How do we “convince” God to make this shift? After all, if I have done something wrong, if I have committed some relationship trespass against God, what right do I have to ask for the mercy? If I have committed the “crime”, am I am not deserving of the punishment?

The Rebbe explains that our actions in this world impact and inform the way God acts towards us. The Baal Shem Tov explains that God is like our shadow (Hashem Tzilcha –Psalms 121:5); meaning just as my shadow mimics my every move, so too, God’s reaction towards me is a reflection of my actions towards others. Thus, if we want Divine compassion and mercy, we must extend those very traits and behaviors towards others. If I want God to give me the benefit of the doubt, I must extend that same courtesy to another. If I want God to see beyond my faults and shortcomings, I must strive to do this for those around me. If I want God to bestow blessing upon me, I must go out of my way to bestow upon others. If I want God to help me in difficult times, I must be ready to roll up my sleeves and help another in his time of need.

This is the meaning of the above-mentioned verse. “Shoftim V’Shotrim Titen Lecha B’chol She’arecha, (you shall set up judges and law enforcement officials for yourself in your cities)” – I have the ability to influence Divine judgment through the judgements I make within my own city, within my own world. “V’shaftu Es Ha’am Mishpat Tzedek, (you shall judge the people righteously)” – If I judge the other with compassion, if I judge the other with mercy, if I give the other the benefit of the doubt – I will bring down Divine compassion from above.

It is during this sacred month that we must prepare ourselves to give an accounting of the past year and to ask for another year in which we can accomplish and be productive. We all need a bit of Divine compassion, Rachamim to help us through this process. We learn from this opening verse that the best way to convince God to take care of us is to take care of one another. If we shower compassion, mercy, and love upon one another; if we are a bit less critical of one another; we will be privileged to receive a generous dose of Rachamim from our Father above.

Let us learn this lesson, let us live this lesson, and in its merit, may we all be inscribed in the Book of Life.

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Parsha Perspectives: Joyful Judgement (Shoftim)

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“You shall set up judges and law enforcement officials for yourself in all your cities that the Lord, your God, is giving you, for your tribes, and they shall judge the people [with] righteous judgment.” (Devorim 16:18)

The beauty of our Torah lies in its ability to convey profound, life-enhancing messages in a nuanced and gentle manner. Moshe instructs us to set up judicial systems in each of our communities. The judges must be just, pious, and upright and dedicate themselves to upholding the rule of law. They may not give preferential treatment to one litigant over the other, and their conduct, both in and out of the court, must be beyond reproach. They must overcome their fear of the powerful and not instinctively side with the poor. Their ultimate allegiance is to God, the Torah, and the creation and preservation of a just society.

The great Chassidic master, Rav Levi Yitzchak of Berditchev (1740-1809), sees an additional, spiritual and interpersonal message in this verse. During this month of Elul, we prepare for the upcoming Days of Judgement, Yimei HaDin. We ask God for mercy and compassion. We ask our Father to look at us through the Divine lens of Rachamim (compassion) and not through the prism of Din (justice). How do we “convince” God to make this shift? After all, if I have done something wrong, if I have committed some relationship trespass against God, what right do I have to ask for the mercy? If I have committed the “crime”, am I am not deserving of the punishment?

The Rebbe explains that our actions in this world impact and inform the way God acts towards us. The Baal Shem Tov explains that God is like our shadow (Hashem Tzilcha –Psalms 121:5); meaning just as my shadow mimics my every move, so too, God’s reaction towards me is a reflection of my actions towards others. Thus, if we want Divine compassion and mercy, we must extend those very traits and behaviors towards others. If I want God to give me the benefit of the doubt, I must extend that same courtesy to another. If I want God to see beyond my faults and shortcomings, I must strive to do this for those around me. If I want God to bestow blessing upon me, I must go out of my way to bestow upon others. If I want God to help me in difficult times, I must be ready to roll up my sleeves and help another in his time of need.

This is the meaning of the above-mentioned verse. “Shoftim V’Shotrim Titen Lecha B’chol She’arecha, (you shall set up judges and law enforcement officials for yourself in your cities)” – I have the ability to influence Divine judgment through the judgements I make within my own city, within my own world. “V’shaftu Es Ha’am Mishpat Tzedek, (you shall judge the people righteously)” – If I judge the other with compassion, if I judge the other with mercy, if I give the other the benefit of the doubt – I will bring down Divine compassion from above.

It is during this sacred month that we must prepare ourselves to give an accounting of the past year and to ask for another year in which we can accomplish and be productive. We all need a bit of Divine compassion, Rachamim to help us through this process. We learn from this opening verse that the best way to convince God to take care of us is to take care of one another. If we shower compassion, mercy, and love upon one another; if we are a bit less critical of one another; we will be privileged to receive a generous dose of Rachamim from our Father above.

Let us learn this lesson, let us live this lesson, and in its merit, may we all be inscribed in the Book of Life.

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Parsha Perspectives: The Choice (Re’eh)

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Life is filled with choices. From what we wear to what we eat to how we act, we must condition ourselves to think and choose wisely. This was the simple, yet profound message Moshe was conveying to our ancestors many years ago. There are blessings and curses. If you follow in the way of God, blessing awaits. If you ignore your spiritual responsibilities and engage in negative behaviors, there will be consequences. Each and every day these two paths are in front of us and we must choose which one to travel.

The great Chassidic master, Rebbe Nachman of Breslov (1772-1810) advances a slightly different interpretation:

‘Behold, I set before you today a blessing and a curse;’ before ‘you,’ it is blessing and a curse, but from before God it is a simple light, simple letters, and it is man who connects them together. If man is good, the combination (of the letters) yields blessing, and if not (if man is evil,) then the opposite will occur (negative results). For before God, there is no combination of the letters, there is no blessing or curse. (Likutei MoHaran 1:36)

From the cryptic words of the Rebbe, emerge a life altering lesson. God delivers circumstances and it is up to us do decide if it will be a blessing or a curse. Everything God does is good. Sometimes we see and understand the good, and sometimes the good is obscured by difficulty, pain, and suffering – but the result is always “tov” (good). Moshe Rabbeinu tells the people, “Re’eh anochi noseyn lifneychem ha’yom” – see that I, God am placing life circumstances in front of you. You must now decide, beracha u’klalah, will it be a blessing or a curse? More often than not, we don’t get to choose our circumstances, but we absolutely choose our disposition and attitude. We choose whether a particular life situation will be a beracha or a klala. Similarly, we each have strengths and abilities; they are neither good nor bad. They represent energy that God has given us, the nature of which will be determined by how they are used. This was the lesson Moshe was trying to teach us. Life is a series of choices. We must choose how to use our innate traits and abilities. We must choose how to channel the incredible strengths we possess. We must choose how to look at life. It is easy to see the good times as blessings but are we able to see the blessing in adversity? And even if we cannot see the blessing in our challenges, can we find the strength to believe that blessing is present and hopefully will one day be recognizable? These are the choices we must make today and every day.

This Shabbos is Shabbos Mevorchim for Rosh Chodesh Elul. The last month of the year 5780. This sacred month serves a dual role. It affords us the opportunity to end the current year with meaning and purpose while simultaneously paving the way for a successful and uplifting year ahead.  There are things we promised ourselves to accomplish and aspects of our life and identity we pledged to change. Hopefully, we have made good on our promises, but if we haven’t, there is still time. There are challenges which can derail our dynamic activity, and there are character flaws and negative traits which hold us back. As we enter this most opportunity-laden month, let us remember the words of Moshe Rabbeinu. God gives us abilities and circumstances. It is up to us to use our kochos (strengths) for good and see the Divine blessing in every situation.

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Parsha Perspectives: Taming the Wild Beast (Eikev)

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“And it will be, because you will heed these ordinances and keep them and perform, that the Lord, your God, will keep for you the covenant and the kindness that He swore to your forefathers (Devorim 7:12).”

In the opening verse of this week’s Parsha, Moshe creates a simple paradigm – if we live up to the word of God, God will deliver on the promises He made to the Patriarchs. But for the fledging Jewish nation, more important than the promises of livestock and produce, was the promise of protection and victory in the wars against the kingdoms of Canaan. Moshe reminds us that in the same way that God brought Pharaoh to his knees, He can and will do the same with Canaanite kingdoms.

Moshe continues and says, “And the Lord, your God, will drive out those nations from before you, little by little. You will not be able to destroy them quickly, lest the beasts of the field outnumber you (7:22).”  The battle for Canaan will not be quick. Not because our enemies are too fierce, but rather, out of concern that if we conquer more land than we can settle, wild animals will overrun these conquered areas and pose a threat to the nearby inhabitants. What a strange statement? Moshe has just told the people that there is going to be Divine protection and intervention, and yet, now we are worried about the beasts of the field? The same God who can bend and manipulate the laws of nature can certainly keep the animals at bay. The same God who will instill fear into the hearts of the Canaanite soldiers could also instill fear within the animals causing them to retreat from before the Jewish people. How are we to understand this statement of Moshe?

The Modgitzer Rebbe (Rav Shaul Yedidyah Elazar of Modgitz) provides an amazing insight. When forced to fight, man must draw on his animalistic instincts. When forced to kill, man gives up (loses) some part of his humanity. Life often calls for such drastic measures. Wars must be waged for the needs of the nation and for the actualization of Jewish destiny. The soldier must be prepared to take the life of another if this is what the mission calls for. However, there is a reality that must be acknowledged. There is collateral damage on a personal level. After fighting a war, after taking a life – the soldier is no longer the same. Once those feelings and instincts that allowed one to kill have been unleashed it is not easy to simply bottle them up. This, explains the Rebbe, is the meaning of the pasuk. Why not just go to war with all of the Canaanite nations at once? Why will God drive them out ‘little by little’? To which God answers, “Pen tirbeh lecha chayas haSadeh (Llest the beasts of the field become too much upon you).”  The beasts to which the Torah refers are not the animals that inhabit the land of Israel – but rather, the animal that dwells within. God explains, “If I have you engage in constant fighting, constant bloodshed, constant war – the animal within will overwhelm you and can extinguish your humanity. Therefore, I will clear out the nations slowly – you will have to fight – but you will also have time to heal. The mission will be accomplished but at a slower pace to allow for the preservation of the Tzelem Elokim (the Divine Image) within each and every solider.” 

The Rebbe’s insight teaches us a valuable lesson. What we do, determines who we are. The actions we engage in – shape and mold our very character and essence. If we want to become good and holy people we must engage in good and holy behaviors. At times, we engage in certain activities that we know are detrimental (to our body or soul) but we convince ourselves that this action will not color who we are.  “Pen tirbeh alecha chayas haSadeh” – if we act like an animal, our inner animal will dominate and eclipse the beauty and holiness we possess within.

There are times when we must unleash the animal within, but we must have a plan to rein it in, assess the damage and create a space in which to repair and heal.

Our actions define us; our actions solidify our identity. Let us find the strength to make the right decisions and choices, but when we fall and when we fail, let us find the courage to rein in the beasts of the field.

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Parsha Perspectives: Continuous Consolation (Vaeschanan/Nachamu)

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(Adapted from Shabbos Nachamu Parsha Perspectives 5778)

As I write these words, the tears of Tisha B’Av are not yet dry. We spent this past Wednesday evening and Thursday mourning two thousand years of collective loss. We mourned the 2,500,000 Jews murdered during the destruction of the second Temple, we mourned the 6,000,000 who perished in the Holocaust, we mourned every man, woman and child we have lost throughout the years. But then something amazing occurs – we find comfort. This Shabbos is called, Shabbos Nachamu (the Shabbos of consolation). This name is taken from the opening words of the Haftorah, ‘Nachamu Nachamu Ami, be consoled, be consoled my nation,’ uttered by the prophet, Isaiah.We transition from profound mourning to a feeling of comforting consolation in just a matter of days. Yet, we must ask, what has changed? Has the final redemption occurred? Have the fundamental challenges of suffering and difficulty been alleviated? Where is the nechama (consolation) of Shabbos Nachamu?

Rav Yosef Dov HaLevi Soloveitchik zt’l (1903-1993) explains this dynamic in a profound way. After two thousand years of suffering and constant challenges, one would have assumed that the Jewish people would have ceased to exist. After enduring the crusades, pogroms, the Holocaust, wars and terror attacks, one would have assumed that even if we managed to survive, our will to forge forward as a nation would have simply disappeared. But herein lies the awesome nature of the Jewish people – despite so much tragedy and adversity – we are still here. And we do not simply exist – we thrive. Every time our enemies knock us down and try to trample our soul – we get back up and answer their derisive taunts and barbaric brutality with unbreakable resolve. On Tisha B’Av we cry because we are truly broken-hearted over what has been lost. On Tisha B’Av when reflecting on the scope of our personal and national tragedies, we don’t know how we can go on. On Shabbos Nachamu we rejoice – because we have.  

The first time we see the word “nechama” (consolation) in the Torah is at the end of Bereishis (Genesis) after man had experienced a spiritual and moral decline, and God contemplated the destruction of mankind. “And the Lord regretted (va’yinachem) that He had made man upon the earth, and He became grieved in His heart (Genesis 6:6).” Rashi explains that the word va’yinachem means “nehepcha machshavto” – God experienced a change of heart.  

God had high hopes, dreams, and aspirations for man. But then, va’yinachem. Good has a change of heart, a change of perspective. God still loves man, man is still the crown jewel of creation, but God must adjust his perspective and expectations. He must accept the frailties of His creations. God must accept man’s failures and shortcomings. God still knows what man can be, but He must accept that man will often not actualize that potential.

Thus, explains the Rav, nechama does not mean consolation; it means to experience a change in perspective. There are circumstances, both national and personal, that we would give anything to change – but we can’t. There are tragic realities which we cannot change no matter how hard we try. There are challenges that seem so overwhelming that I fear I will be swallowed up and enveloped by them. We do not get to choose our life circumstances – but we do have the great privilege to choose our life perspective. I can do things to find meaning and fulfillment even in compromised circumstances. When I encounter difficulty, I begin to realize that it is not the end of the road, there will be a tomorrow, I can make it. I can give up in the face of adversity, or I can find the strength to move forward and accomplish. I can let the tzaros conquer me, or I can find a way to conquer them. This is nechama.  True nechama is not a result of everything being wonderful and perfect. This is not the reality of the human condition. True nechama is the result of a paradigm shift.  In the midst of my pain, I thought I could not go on – but I did. True nechama occurs when I realize that the sun will rise no matter how dark the night before was. True nechama is actualized when I realize that I have the tools to rebuild, no matter the scale and scope of the damage and destruction. True nechama is experienced when I realize that I can get up, dust myself off, and continue to do great things.

This is Shabbos Nachamu. What has changed since Tisha B’Av? Me. I have gone from feeling helpless, despondent, and broken to realizing that although life is far from perfect, I control my reaction and spiritual disposition. I am not a victim. I am the master of my destiny. I have suffered much and may still suffer more, but I choose to see myself as a person who has much to accomplish. I can live a meaningful life, contribute to my people, and sanctify the name of God through my actions. I create the nechama of Shabbos Nachamu.

We hope and pray that we will experience the true nechama of complete redemption speedily in our days. But until that great day, we will continue to find personal and national nechama through maintaining positive perspective in all that life brings our way. 

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Parsha Perspectives: Wherever You Go, I Will Go With You (Devarim)

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The end of the journey was in sight. As the Jewish nation stood on the banks of the Jordan River, they could see the Land of Israel and feel the actualization of their destiny. Moshe, the dedicated leader, used these final days reviewing and reinforcing the tenets of faith and commitment to God.

“On that side of the Jordan, in the land of Moab, Moses commenced [and] explained this Law, saying, ‘The Lord our God spoke to us in Horeb, saying, ‘You have dwelt long enough at this mountain. Turn and journey, and come to the mountain of the Amorites and to all its neighboring places, in the plain, on the mountain, and in the lowland, and in the south and by the seashore, the land of the Canaanites, and the Lebanon, until the great river, the Euphrates River. See, I have set the land before you; come and possess the land which the Lord swore to your forefathers, to Abraham, to Isaac, and to Jacob, to give them and their descendants after them.’” (Devorim 1:5-8)

Rashi comments, “explained this Law”; He explained it to them in seventy languages. Not only did Moshe convey and explain the Torah and its accompanying mitzvos, but he translated the Torah into seventy languages. The great and pious Chassidic master, Rav Levi Yitzchak of Berditchev (1740-1810) asks a simple question, “Why?” Why was it necessary to translate the Torah into seventy languages? The Rebbe explains that Moshe prophetically saw that we would undergo exile and persecution. Moshe saw that we would be driven from our land and would watch our precious Temples go up in flames. We would witness the deaths of millions over the millennia. Our beloved shepherd Moshe told us, “My precious children, you are about to enter the land of your ancestors, the land of your destiny. But the day will come when you have to leave, and you will find yourself in the dark night of exile. You may think that your relationship with God is dependent on your geographic proximity to Eretz Yisroel, but this is not the case. You have the ability to access and connect with God wherever you find yourself. Whether on the soil of Babylon, in the cities of Greece, or the colosseums of Rome. Whether you are suffering in the bitter cold of the Russian winter or transplanting yourself to the new world of America. Wherever you are, always know that your God is with you. Always know that Torah will light your path in whatever country or continent you find yourself. The Land of Israel possesses a unique singularity which cannot be replicated anywhere else. You cannot find the holiness of the Promised Land anywhere else in this world, but you can find God and His Torah anywhere and everywhere.”  Moshe Rabbeinu translates the Torah into seventy languages to teach us that no matter where we go, our beautiful, magnificent, and holy Torah comes with us.

This concept does not only apply to geographic displacement. A person can be standing inside the Beis Hamikdash yet feel so far away. My body may be where it is supposed to be, but my heart and soul have been shattered in a million pieces because of tragedy and pain. Even when you are in your personal darkness, the Ribbono Shel Olam is right there with you. He holds you even when you do not feel the embrace. He looks out for you even when you feel exiled. Our personal Torah and relationship with Hashem follows even into the darkest recesses of my personal struggles.

This coming week we will observe the fast of Tisha B’Av. We will mourn for all that has been lost. We will cry for precious souls taken from us by the nations of the world. Yet, when we dry our tears, we see something beautiful. We still have our Torah and our relationship with God. We have travelled all over the world for the last 2,000 years. We have been embraced and expelled. We have been welcomed and driven out. Our geographic location changes, yet our spiritual connection always remains a constant. The Torah was written in 70 languages over 3,000 years ago to remind us that no matter where we find ourselves, we can reach out to God, and He will be there to love us, hold us, and one day soon, bring us back home.

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Parsha Perspectives: Accidents Happen, But They Shouldn’t (Matos-Masei)

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“The Lord spoke to Moses saying: Speak to the children of Israel and say to them, When you cross the Jordan to the land of Canaan, you shall designate cities for yourselves; they shall be cities of refuge for you, and a murderer who killed a person unintentionally shall flee there. These cities shall serve you as a refuge from an avenger, so that the murderer shall not die until he stands in judgment before the congregation. The cities that you provide shall serve as six cities of refuge for you. You shall provide the three cities in trans-Jordan and the three cities in the land of Canaan; they shall be cities of refuge. These six cities shall be a refuge for the children of Israel and for the proselyte and resident among them, so that anyone who unintentionally kills a person can flee there” (Bamidbar 35:9-15)

Accidents happen, or so the famous adage goes. While this is true, the Torah teaches us that we are responsible for our actions, both intentional and unintentional. And so, if one accidentally killed another, he must run to the Ir Miklat, the City of Refuge, to escape the vengeful wrath of the Goel HaDam (literally, redeemer of blood, relative of the victim). These cities were strategically scattered throughout the land to provide refuge in times of need.

It is clear that the Torah assigns some degree of fault to the perpetrator, otherwise he would have been totally exempt and the Goel HaDam wouldn’t have right to revenge. The accidental killer did something wrong and exile is his punishment. In Judaism, punishment is rehabilitative and not punitive. So, what is he supposed to learn during and from his time in the Ir Miklat?

Rav Yosef Shalom Elyashiv zt’l (1910-2012) provides a beautiful insight. The Gemara questions why the accidental killer should be subject to any punishment. After all, as we said before, accidents happen. To which the Gemara responds, “D’ibayey L’Iyunei,(he should have been more cognizant and aware). Accidents are often the result of not being attentive to the task at hand. But it is not only tragic accidents which occur when not paying attention. Sometimes, we fail to progress and move our lives forward because we are too busy multi-tasking. There are times when we fail to place our full strength and abilities into a particular endeavor and therefore, we remain stagnant. The accidental killer is the extreme example of one who lives life without focus. This is a dynamic many of us struggle with. We begin something meaningful and beautiful and then lose focus on the intended aspiration. We create lofty goals and then get busy with other things. How many projects have we started only to lose focus and move on to something else? How many dreams have never materialized simply because we stopped paying attention?

The accidental killer must remain in the city of refuge in order to regain his life focus. The cities of refuge were also home to the Tribe of Levi. The Leviim were individuals with a singular focus. Their tribal mandate was to serve in the Temple and provide religious instruction and leadership for the nation. They demonstrated absolute dedication to this mission and mandate and would allow nothing to derail them. Hence, they were not given additional lands in Israel lest they get distracted with farming and agriculture, and were instead supported through various tithes. They embodied the power of singular focus. When the Jewish people in a moment of panic lost focus and built the Golden Calf, the tribe of Levi maintained their steadfast allegiance to God. Even the possibility of Moshe’s death did not distract them from the greater mission. And so, the accidental killer who is stricken with “life distraction” must remain in the Ir Miklat, where he can observe the Leviim and learn about “life focus.”

We must try to carve out a personal Ir Miklat, a place we can go to steady and regain our life focus. We must take the time to think about what is important. Where do I want to put my energies? What do I want to accomplish? What are the pitfalls I must avoid? Some use Teffilah as an Ir Miklat. Davening provides us with the opportunity to clear our mind and think. Some use learning, others take walks in the forest and some meditate. We must each create an Ir Miklat that works best for our personal circumstances.

“Accidents happen,” does not hold up under the scrutiny of Divine judgement. May we find the strength to live and lead more attentive lives.

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